Martirij Pecherskij

Saint Martyrius of the Caves, known in Slavic sources as Martirij Pecherskij (Мартирий Печерский), belongs to the monastic saints of the Kiev Pechersk Lavra, the cave monastery founded in the mid-eleventh century on the hills above the Dnieper at Kiev. The Lavra, established by Saint Anthony of the Caves and organized as a cenobium by Saint Theodosius, became the principal monastic centre of Kievan Rus' and the burial place of a large number of monks later entered in Orthodox menologia. Under this name the tradition of the Lavra actually preserves two distinct fathers: Martyrius the Deacon, whose relics lie in the Far Caves (the Caves of Theodosius), and Martyrius the Recluse, whose relics lie in the Near Caves (the Caves of Anthony). Both are commemorated on 25 October according to the Julian calendar of the Orthodox liturgical books. Each is also remembered on the annual synaxis of the saints of the cave complex in which he is buried (28 August for the Far Caves; 28 September for the Near Caves), and on the general Synaxis of All Saints of the Kiev Caves.

Surviving narrative sources are extremely brief. The Kiev Caves Paterikon, compiled in the early thirteenth century from earlier monastic tales, and the later printed synaxaria of the Russian Church, give little more than the saints' names, ranks, and places of burial. Later compilers generally assign both men to the thirteenth or fourteenth century, that is, to the generations that lived through or after the Mongol destruction of Kiev in 1240, when the Lavra, though sacked, was restored and continued to receive monks. No contemporary document records a birth year, birthplace, family, or exact year of death for either Martyrius. Nothing reliable is known of their lives before tonsure. As members of the Lavra they would have been bound by the Studite-derived rule introduced by Theodosius: common liturgical prayer, manual work, and personal ascesis, with the possibility of withdrawal into a cave cell.

Martyrius the Deacon is remembered in later notices for his service at the Divine Liturgy and for the gift of tears, a traditional mark of compunction in Eastern monastic literature. Martyrius the Recluse is counted among those who chose the stricter eremitical life within the cave galleries. Neither is recorded as having been ordained bishop or as having governed the monastery as hegumen. Their veneration remained local to the Lavra for a long period, expressed by the preservation and honoring of their relics in the caves, by their inclusion in monastery diptychs, and eventually by their entry into the printed menologion of the Russian Orthodox Church. Orthodox glorification of such cave fathers did not take the form of a single papal or patriarchal act of canonization comparable to later Western procedure; it consisted in the gradual, liturgically expressed recognition of holiness by the monastic community and the hierarchy that oversaw it.

Because the written record is so thin, later pious elaborations should be treated with caution. Standard hagiographical handbooks do not attach to either Martyrius a list of patronages of cities, trades, or illnesses. Their historical significance lies in their place within the collective memory of the Kiev Caves, a memory that shaped East Slavic monastic identity from the eleventh century onward. Pilgrims to the Lavra have for centuries passed the loculi in the Near and Far Caves where the relics attributed to the two fathers named Martyrius are shown, and the Church continues to commemorate them among the venerable fathers of the Caves. Precise reconstruction of either life beyond this monastic and liturgical context is not possible from the sources that survive.